Continuing where we left off.....
The gemara says that שטרי מתנה are kosher in Gentile courts because of דינא דמלכותא. But that is difficult to understand, because if so, why only שטרי ערכאות, documents that are processed in court, ALL שטרות should be kosher because of דינא דמלכותא?? [See the Ro"sh].
It is also difficult to understand according to the numerous opinions that דמ"ד is not valid if it opposes דין תורה. If we assume that these שטרות are פסול מדין תורה then how can we validate them by dint of דינא דמלכותא?? [See באר מרים פ"ד מהל' מלכים ה"א אריכות נפלאה].
Other opinions hold that דמ"ד is only with regard to those laws that were promulgated for the sake of the king. What do שטרי ערכאות have to do with the king's needs??
Therefore Rashi explained that the דינא דמלכותא we are talking about in our sugya is referring to מצות דינים of בני נח and not the classical דינא דמלכותא. According to the Ramban [פרשת וישלח] and the Ramah [סנהדרין נ"ה, ב] this means that the Gentile courts [so not all שטרות are kosher because of דינא דמלכותא as we asked] can make תקנות in דיני ממונות and this obligates the בני נח. [See also לח"מ פ"ט מהלכות מלכים הלכה ד' שזו גם שיטת רש"י בסנהדרין נ"ו,ב]. And this is not merely a הנהגה - encouraged behavior - but rather they have the power to promulgate new laws that are a חלות דין בעצם - an inherently binding law. [עי' בזה אריכות נפלאה בס' באר מרים הלכות מלכים פ"ט הי"ד]. After the Gentile legislators say not to steal - thievery becomes an inherently forbidden act.
It is also difficult to understand according to the numerous opinions that דמ"ד is not valid if it opposes דין תורה. If we assume that these שטרות are פסול מדין תורה then how can we validate them by dint of דינא דמלכותא?? [See באר מרים פ"ד מהל' מלכים ה"א אריכות נפלאה].
Other opinions hold that דמ"ד is only with regard to those laws that were promulgated for the sake of the king. What do שטרי ערכאות have to do with the king's needs??
Therefore Rashi explained that the דינא דמלכותא we are talking about in our sugya is referring to מצות דינים of בני נח and not the classical דינא דמלכותא. According to the Ramban [פרשת וישלח] and the Ramah [סנהדרין נ"ה, ב] this means that the Gentile courts [so not all שטרות are kosher because of דינא דמלכותא as we asked] can make תקנות in דיני ממונות and this obligates the בני נח. [See also לח"מ פ"ט מהלכות מלכים הלכה ד' שזו גם שיטת רש"י בסנהדרין נ"ו,ב]. And this is not merely a הנהגה - encouraged behavior - but rather they have the power to promulgate new laws that are a חלות דין בעצם - an inherently binding law. [עי' בזה אריכות נפלאה בס' באר מרים הלכות מלכים פ"ט הי"ד]. After the Gentile legislators say not to steal - thievery becomes an inherently forbidden act.
If so, when they write a שטר, this שטר receives a חלות שם שטר just like להבדיל a שטר that emerges from a Jewish court. Also, through the תקנות of the מלכות that creates דינים for בני נח, they become kosher writers of שטרות, and thereby also become kosher to write שטרות for Jews since they are not פסולים לעדות according to Rashi. Therefore, regular people who write שטרות outside of court and are thus suspected of being dishonest [in court people are much less likely to lie] cannot write a valid שטר even though the דין מלכות says that they are kosher, for they are not valid witnesses. Only when שטרות go through the courts where the only possible issue would be that they are not בני שטרא - valid שטר writers [but not because they might lie], by means of the דין מלכות [i.e. בני נח נצטוו על הדינים] they become empowered to write שטרות and by extension their שטרות become kosher for Jews as well.
So Rashi holds that מדין שטר there is no difference between a שטר מתנה and a שטר גט. A Goy is kosher for both. So he was bothered - Why can't he sign a גט? If there is no שטר problem [by virtue of דינא דמלכותא] then what is the problem?? He answered that we have a special derivation that requires one who signs a גט to be a בר כריתות - One who could get divorced, which the Goy lacks. Then Rashi added that they were נצטוו על הדינים so they are cool to write a שטר מתנה, referring to the דינא דמלכותא דינא the gemara talks about later on. Then he added that they are פסולים for שטרי שחרור as well because of the לימוד of לה לה from אשה.
And, as they say in the yeshivos - פארענטפערט אלע קושיות - Everything is answered.
The answer to the first question - There was reason to believe that they would be kosher for גיטין as well because the מלכות has the power to grant them the ability to be בני שטרא - Shtar writers and to create bonafide kosher li-mehadrin שטרות. That is why Rashi had to tell us that they are pasul is because they not בני כריתות.
The answer to the second question - Rashi had to explain that נצטוו על הדינים in order to teach us why they are kosher to write other שטרות. [There was already an unspoken assumption that they are בני שטרא when Rashi said that they can't write גיטין because they are no בני כריתות and now Rashi tells us from whence this assumption].
The answer to the third question - Rashi tells us נצטוו על הדינים to teach us that the דינא דמלכותא in our case stems from their מצוה to promulgate laws, "מצוות דינים", which gives them power from the TORAH to create [among other things] שטרות that have a חלות דין שטר בעצם. If we were talking about the classical דינא דמלכותא [not coming from the courts], they could not do this for it is against Torah law and also not for the sake of a king. [This requires more explanation - See באר מרים פ"ט הי"ד.]
The answer to the fourth and fifth question is that since they are בני שטרא according to דינא דמלכותא, you might think that they can sign שטרי שחרור as well. So Rashi tells us that there is a ילפותא of לה לה from אשה that disqualifies them.
In fact, the Tosfos Ha-rosh writes that through דינא דמלכותא the Goyim become בני שטרא - kosher שטר writers. That verifies the basis of our thesis.
WOWWWW!!!!!
[דברי הגרד"י מן עפ"י הבנתי הדלה]
So Rashi holds that מדין שטר there is no difference between a שטר מתנה and a שטר גט. A Goy is kosher for both. So he was bothered - Why can't he sign a גט? If there is no שטר problem [by virtue of דינא דמלכותא] then what is the problem?? He answered that we have a special derivation that requires one who signs a גט to be a בר כריתות - One who could get divorced, which the Goy lacks. Then Rashi added that they were נצטוו על הדינים so they are cool to write a שטר מתנה, referring to the דינא דמלכותא דינא the gemara talks about later on. Then he added that they are פסולים for שטרי שחרור as well because of the לימוד of לה לה from אשה.
And, as they say in the yeshivos - פארענטפערט אלע קושיות - Everything is answered.
The answer to the first question - There was reason to believe that they would be kosher for גיטין as well because the מלכות has the power to grant them the ability to be בני שטרא - Shtar writers and to create bonafide kosher li-mehadrin שטרות. That is why Rashi had to tell us that they are pasul is because they not בני כריתות.
The answer to the second question - Rashi had to explain that נצטוו על הדינים in order to teach us why they are kosher to write other שטרות. [There was already an unspoken assumption that they are בני שטרא when Rashi said that they can't write גיטין because they are no בני כריתות and now Rashi tells us from whence this assumption].
The answer to the third question - Rashi tells us נצטוו על הדינים to teach us that the דינא דמלכותא in our case stems from their מצוה to promulgate laws, "מצוות דינים", which gives them power from the TORAH to create [among other things] שטרות that have a חלות דין שטר בעצם. If we were talking about the classical דינא דמלכותא [not coming from the courts], they could not do this for it is against Torah law and also not for the sake of a king. [This requires more explanation - See באר מרים פ"ט הי"ד.]
The answer to the fourth and fifth question is that since they are בני שטרא according to דינא דמלכותא, you might think that they can sign שטרי שחרור as well. So Rashi tells us that there is a ילפותא of לה לה from אשה that disqualifies them.
In fact, the Tosfos Ha-rosh writes that through דינא דמלכותא the Goyim become בני שטרא - kosher שטר writers. That verifies the basis of our thesis.
WOWWWW!!!!!
[דברי הגרד"י מן עפ"י הבנתי הדלה]
